Chapter 31 recounts the solemn death of Saul and of Jonathan also, closing, with the total discomfiture of Israel, this touching history. The whole account of Saul and his family, as raised up to withstand the Philistines, is ended: Saul and his sons fall into their hands; they are beheaded, their armour sent in triumph to the house of the Philistines' idols, and their bodies hung upon the walls of Beth-shan. Sad end, as that of the flesh will ever be in the battle of Jehovah!

Let us briefly retrace the history of David. Simplicity of faith keeps him in the place of duty, and contented there, without desire to leave it, because the approbation of God suffices him. Consequently he can there reckon upon the help of God, as thoroughly secured to him; he acts in the strength of God. The lion and the bear fall under his youthful hand. Why not, if God was with him? He follows Saul with equal simplicity, and then returns to the care of his sheep with the same satisfaction. There, in secret, he had understood by faith that Jehovah was with Israel; he had understood the nature and force of this relationship. He sees, in the condition of Israel, something which does not answer to this; but, as for himself, his faith rests upon the faithfulness of God. An uncircumcised Philistine falls like the lion. He serves Saul as musician with the same simplicity as before; and, whether with him, or when Saul sends him out as captain of a thousand, gives proof of his valour. He obeys the king's commands. At length the king drives him away; but he is still in the place of faith. There is little now of military achievement, but there is the discernment of that which became him, when the spiritual power was in him, but the outward divine authority was in other hands. It was the same position as that of Jesus in Israel. David does not fail in this position, its difficulties only the better bringing out all the beauty of God's grace and the fruits of the Spirit's work, while very peculiarly developing spiritual affections and intimate relationship with God, his only refuge. It is especially this which gave rise to the Psalms. Faith suffices to bring him through all the difficulties of his position, in which it displays all its beauty and all its grace. The nobleness of character which faith imparts to man, and which is the reflection of God's character, produces in the most hardened hearts, even in those who, having forsaken God, are forsaken of Him (a state in which sin, selfishness, and despair, combine to harden), feelings of natural affection, the remorse of a nature which awakens under the influence of something superior to its malice-something which sheds its light (painful, because momentary and powerless) upon the darkness which encompasses the unhappy sinner who rejects God. It is because faith dwells so near God as to be above evil, that it withdraws nature itself from the power of evil, although nature has no power of self-mastery. But God is with faith; and faith respects that which God respects, and invests one who bears something from God with the honour due to that which belongs to God, and which recalls God to the heart with all the affection that faith entertains for Him, and all that pertains to Him. This is always seen in Jesus, and wherever His Spirit is; and it is this that gives such beauty, such elevation, to faith, which ennobles itself with the nobility of God, by recognising that which is noble in His sight, and on account of its relationship to Him, in spite of the iniquity or abasement of those who are invested with it. Faith acts on God's behalf, and reveals Him in the midst of circumstances, instead of being governed by them. Its superiority over that which surrounds it is evident. What repose, to witness this amid the mire of this poor world!

But, although faith, in the place it gives us in this world, suffices for all that we meet with in it, yet alas! communion with God is not perfect in us. Instead of doing our duty whatever it be without weariness, because God is with us, and when we have slain the lion, being ready to slay the bear, and through this, more ready still to slay Goliath-instead of faith being strengthened by victory, nature grows weary of the conflict; we lose the normal position of faith, we debase and dishonour ourselves. What a difference between David, who, by the fruit of grace, draws tears from the heart of Saul, re-opening (at least for the moment) the channel of his affections, and David, unable to raise his hand against the Philistines whom he had so often defeated, and boasting himself ready to fight against Israel and the king whose life he had spared! My brethren, let us abide in the place of faith, apparently a more difficult one, yet the place where God is found, and where grace-the only precious thing in this world-flourishes, and binds the heart to God by a thousand links of affection and gratitude, as to One who has known us, and who has stooped to meet our need and the desires of our hearts. Faith gives energy; faith gives patience; and it is often thus that the most precious affections are developed-affections which, if the energy of faith makes us servants on earth, render heaven itself happy, because He who is the object of faith is there, and fills it in the presence of the Father.

Nature makes us impatient with circumstances, because we do not sufficiently realise God, and draws us into situations where it is impossible to glorify Him. On the other hand, it is well to observe, that it is when man had thoroughly failed, when even David's faith had been found wanting, and-departing from Israel-he had thrown himself among the Philistines, it was then that God gave him the kingdom. Grace is above all failure: God must glorify Himself in His people.